A Necessary Movement: The Creation of Culturally Appropriate Summer Camp Traditions

This content was originally published in Pathways: The Ontario Journal of Outdoor Education (Spring 2018, 30(3))

Growing up, it was extremely rare for me to be able to experience ceremony within my own Algonquin community and territory, other than our traditional powwow that is still held every summer at Whitefish Lake in Algonquin Park. It was the same for my father’s generation, and for his mother’s generation, and for his grandmother’s generation.

The traditional territory of the Algonquin People is delineated by the Ottawa River watershed and its tributaries in both Ontario and Quebec, including the Madawaska River. The traditional territory of my Algonquin family is the land of the Madawaska River headwaters, including treasured Algonquin Park lakes such as Lake of Two Rivers, Whitefish Lake, Lake Louisa, Rock Lake and Galeairy Lake. When Algonquin Park was established in 1893, and later when the boundaries of the park were expanded, we were forced to leave the lakes our families had inhabited for thousands of years. Generations of Algonquins in this area were not “allowed” to express their Indigenaiety. And as such, we lost touch with our cultural traditions and ceremonies. 

Canada was established as a country in 1867 with the passing of the British North America (BNA) Act. The BNA Act provided the basic governing structures for the new country, including the ways in which the Crown was to interact with the Indigenous people of Canada. Under the BNA Act, Canadian Parliament declared legislative authority over Indigenous people and our traditional territory, though not with our consent. There would be no nation–to–nation relationship between Canada and Indigenous peoples.

The Indian Act was passed in 1876, forcing us into a colonial-based system geared toward Indigenous assimilation into settler culture and away from our traditional systems of governance. In 1880, the Indian Act was amended, and the Potlatch Law was added. This law attempted to abolish all cultural practices, including speeches, gift-giving, dance and ceremony. The Potlatch Law remained in effect until 1951 (it was abolished after findings related to court proceedings on acts of genocide in WWII). During this time, it was a criminal offence for Indigenous people to practice our traditional culture; the ultimate goal was to completely erase our Indigenous cultures. However, during the time when it was illegal for us to practice our own culture, unauthentic versions our culture were being presented through programs at children’s summer camps, including Camp Ahmek in Algonquin Park.

Camp Ahmek was established by Taylor Statten in 1921 at Canoe Lake in Algonquin Park. Statten’s own camp philosophy was a result of his 1905 role as Boys’ Work Secretary for the Toronto YMCA and his role in organizing a YMCA summer camp near Orillia. It was during this time that Statten recognized how the “Indian Lore” program captured the imagination of the campers, establishing his enthusiasm for Indian lore and the principles of the Woodcraft League of America, developed by naturalist and author Ernest Thompson Steton. 

In 1922, at Statten’s request, Ernest Thompson Seton spent the summer at Canoe Lake, creating Ahmek’s own Indian Lore program that featured the Indian Council Ring. Seton was also responsible for teaching the boys how to perform “traditional” dances, conduct sweat lodges and make Indian crafts. 

The Indian Council Ring has been described as “participatory theatre,” where the Chief (Taylor Statten), counsellors and campers would dress in “traditional” Indian clothing, complete with headdresses and painted faces, to tell stories, play games and conduct “traditional” dances around the fire. The stunning artwork that can be found throughout Camp Ahmek is based on Indigenous artwork, particularly that of West Coast cultures, but was not created by Indigenous people. At Taylor Statten Camps, campers were separated into groups denoted by the names of different Indigenous tribes and cultures.

It is very difficult to reconcile with the fact that the Indian Lore program, the basis for modern camp traditions, was established during a time when Indigenous people were facing the threat of cultural genocide. During the time when campers were making such incredible, special memories at camp through Indian lore programs and at the Indian Council Ring, it was illegal for us to practice our traditions and ceremonies.

Learning through both conversation and research, I do not believe that the adoption of practices such as the Indian Council Ring and the Indian Lore program were done out of disrespect to Indigenous peoples. Quite the opposite. I am under the impression that Taylor Statten, like so many other summer camp founders, wanted to establish a program that would encourage all campers to embrace the wilderness and establish respect for the outdoors while promoting personal growth in the spiritual, physical, intellectual and social sense. The concept of an “Indian Lore” program was an intriguing means by which the woodland lifestyle could be brought to life. For the children attending camp, camp traditions became treasured memories. Concepts such as the Indian Council Ring were a normal part of camp life that no one thought to question—until recently.

There is deep value and pride in tradition. However, there may come a time when traditions must be modified, particularly if those traditions are culturally inappropriate or offensive. The concept of promoting an understanding and appreciation for ecology, woodland, and so on that is based on Indigenous knowledge is fantastic, but it does not require cultural appropriation.

To those camps, organizers, administrators and educators who are looking to reformat camp traditions so they do not appropriate Indigenous culture, I encourage you to seek guidance from a group of Indigenous knowledge holders living in communities closest to your camp. Better yet: hire Indigenous knowledge holders as staff members, or invite them (with pay) to visit camp share their knowledge on a regular basis. Though I cannot speak for other Indigenous communities or individuals, I am confident that most would be very happy to work with you to create a program that will honour Indigenous culture and traditions (without appropriation) while instilling a deep respect for the land. This is a time when both Indigenous and non-Indigenous can work together to honour and create better understanding of our histories, create new traditions that honour the Indigenous people of our respective territories, and, most importantly, leave cultural appropriation behind. It is time for us come together to foster knowledge and skills that will help protect the land so that our future generations can continue to enjoy these places as we have for so many generations. Perhaps they will be able to enjoy the land together.

Chi-miigwetch (thank you) to those who worked so hard and to those who are taking the first steps to put new traditions in place that are not based on inappropriate representations of Indigenous culture.

References

Edwards, C. A. M. (1960). Taylor Statten: A biography. The Ryerson Press, Toronto.

Lundell, Liz (Ed.). (2000). Fires of friendship: Eighty years of the Taylor Statten camps. Fires of Friendship Books, Toronto.

MacKay, Rory. (2018). A chronology of dates & events of Algonquin Provincial Park. The Friends of Algonquin Park. 

Maracle, Lee. (2017). My conversations with Canadians. BookThug.

McRae, Gill, personal communication, March 26, 2018.

Statten, David, personal communication, March 22, 2018.

The Taylor Statten Camps (2018). Camp Ahmek for Boys. Taylor Statten Camps. Retrieved from https:// www.taylorstattencamps.com/ camp-ahmek-for-boys/

The Taylor Statten Camps (2018). Camp Wapomeo for Girls. Taylor Statten Camps. Retrieved from https:// www.taylorstattencamps.com/ camp-wapomeo-for-girls/